All who profess Christianity, thereby imply a confession of the divine authority both of the Old and New Testaments. Why, then, is the efficacy of Christianity so incomplete? Why, but because all the causes and motives which we have already considered do in fact weaken, if they do not destroy, the belief of its certain and authoritative truth? If it is really believed, why not also valued, and obeyed? A firm conviction of those things, which, if true, involve such an awful responsibility, and lead to such momentous consequences, would at least excite our desires, and arouse us to diligent endeavours. If we really are not disposed to deny the truth of the Scriptures, our obedience may be imperfect, and our impression of their importance insufficient and inefficacious, because our attention to them has probably been too slight. Yet will not the religion which we profess, and the Scriptures which we believe, convict us of criminality in this unhappy negligence?-If, again, we repose our hopes of salvation on merely outward conformity to the ceremonial of Christianity, or if we hope that our obedience to some commands will compensate for our neglect of others, will not the Scriptures, which command and require all these, in this case also condemn us? If we think that the dictates of unassisted reason are sufficient, and if therefore we are not careful to appeal "to the

law and to the testimony," will not our own consciences tell us that our imperfect obedience requires that more perfect rule, and that better righteousness, which the Scriptures teach us? And if we place our trust in the general belief of the mercy of God, will not the Scriptures again condemn us, because God has not promised mercy except to those, who have "repentance towards him, and faith in our Lord Jesus Christ? If we trust in uncertain riches, and in the sufficiency of our own skill and diligence, will not our own experience of the vanity and uncertainty of all earthly things, and the testimony of the Scripture to the certainty and importance of the things unseen, again condemn us?-Jesus as yet condemns us not. He now is preached to us as a Saviour. There is "an appointed day," in which he will be our Judge. He needs not to accuse the sons of men. Moses and the prophets will accuse the Jews. Their word, and that which Jesus spoke, and the writings of his Apostles, will accuse us. The same will judge us at the last day." And it will then appear, however it may seem to us now, that in whatsoever way we have departed from the living God," we have evidenced the existence, and been subject to the influence of "an evil heart of unbelief." To all who are in such a state "the Gospel is hid." Its promises do not invite, and its terrors do not

impress them. They feel not their need of pardon, and righteousness, and salvation; and the Gospel, therefore, is not to them "the power of God unto salvation," because it is so only "to him that believeth."

"Examine yourselves, therefore, whether ye be in the faith." For if this Gospel was "first spoken to us by the Lord, and confirmed to us by them that heard him, how shall we escape if we neglect so great salvation?" If we abide in unbelief, in error, or in unholiness, we shall have no sufficient plea to be excused, but shall be counted unworthy to be partakers of that "eternal glory to which we are called by Christ Jesus." Are ye then meet for that inheritance? Seriously, I beseech you, consider that question.—Ere another sabbath arrives, most of you, that are present here this day, will have separated from each other for a considerable season". If the last week has announced to us the removal from life of two of the younger members of our body, what may be the events of so long a period? I may not be permitted to conclude my appointed labours; some of you may never return to resume your's. But, even if this should not be the case, are we prepared to meet the trials which may come upon

• This Lecture was delivered June 3, 1821, two days after the division of the Easter term, and it completed the Spring course,

us, should we be continued in life? How are we fitted to endure the reverses of fortune, the removal of our dearest relatives, and the lengthened days of sickness? Are we armed with patience? Are we prepared to receive such visitations "to our profit, that we may be partakers of God's holiness?" But religion is requisite not only to support and instruct us in the hour of adversity, but to keep us from falling in the still more slippery path of prosperity, to direct us in every duty, to preserve us in every temptation. It is our light in darkness, and our life in death.' Therefore, "beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life"."

* Jude 20, 21.

LECTURE XIX.

THE INFIDELITY OF THE JEWS IN ITS MORE ADVANCED STAGE NOTICED BY OUR LORD WITH ALLUSION TO A PASSAGE OF ISAIAH.-THE OCCASION AND PURPORT OF HIS REMARKS; AND A SIMILAR APPLICATION OF THE SAME PASSAGE BY THE EVANGELIST ST. JOHN. OTHER CAUTIONS AND DIRECTIONS GIVEN BY OUR LORD RESPECTING THE TEMPER AND METHOD PROPER FOR RELIGIOUS

INQUIRY.

St. MATT. XIII. 14-16.

And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive. -For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.

To bestow on mankind a remedy for the diseases of the soul, and to heal the wounds which sin had inflicted, was the office and merciful purpose of him whose words we have cited. But the 'comfortable words' in which he offered these benefits, gave the assurance of them only to such as truly turned to him;' to those who were converted from